Part 30

3. Private persons should be very circumspect about that which they do in relation to the authority of kings. It is very dangerous for private men, to meddle with the power of kings, and the suspending them from the exercise thereof. I do ingenuously confess that I find no example of it. The prophets taught not such doctrine to their people, nor the apostles, nor the reformed kirks. Have ever private men, pastors or professors, given in to the estates of a land as their judgment, unto which they resolve to adhere, that a king should be suspended from the exercise of his power? And, if we look upon these godly pastors, who lived in king James's time, of whom one may truly say, more faithful men lived not in these last times: for they spared not to tell the king his faults, to his face: yea, some of them suffered persecution for their honesty and freedom, yet we never read nor have heard, that any of these godly pastors joined with other private men, did ever remonstrate to parliament or estate as their judgment, that the king should be suspended from the exercise of his royal power.

II. It is clear from this covenant, that people should obey their king in the Lord: for, as the king is bound by the covenant to make use of his power to their good; so, they are bound to obey him in the Lord in the exercise of that power. About the people's duty to the king, take these four observations.

1. That the obedience of the people is in subordination to God; for the covenant is first with God, and then with the king. If a king command any thing contrary to the will of God--in this case, Peter saith, "it is better to obey God, than man." There is a line drawn from God to the people, they are lowest in the line: and have magistrates inferior and supreme above them, and God above all. When the king commandeth the people that which is lawful, and commanded by God, then he should be obeyed; because he standeth in right line under God, who hath put him in his place. But if he command that which is unlawful, and forbidden of God, in that he should not be obeyed to do it; because he is out of his line. That a king is to be obeyed with this subordination, is evident from scripture; take one place for all. At the beginning, ye have both obedience urged to superior powers, as the ordinance of God, and damnation threatened against those who resist the lawful powers.

It is said by some, that many ministers in Scotland would not have king JESUS, but king Charles to reign. Faithful men are wronged by such speeches. I do not understand these men. For, if they think that a king and JESUS are inconsistent, then they will have no king: but I shall be far from entertaining such thoughts of them. If they think the doing a necessary duty for king Charles is to prefer his interest to Christ's, this is also an error. Honest ministers can very well discern between the interest of Christ, and of the king. I know no minister that setteth up king Charles, with prejudice to Christ's interest.

There are three sorts of persons who are not to be allowed in relation to the king's interest, 1. Such as have not been content to oppose a king in an evil course, (as they might lawfully do) but contrary to covenant vows and many declarations, have cast off kings and kingly government. These are the sectaries. 2. These who are so taken up with a king, as they prefer a king's interest to Christ's interest; which was the sin of our engagers. 3. They who will have no duty done to a king, for fear of prejudicing Christ's interest. These are to be allowed, who urge duty to a king in subordination to Christ.

I shall desire that men may be real, when they make mention of Christ's interest; for these three mentioned profess and pretend the interest of Christ. The sectaries cover their destroying of kings with Christ's interest; whereunto, indeed, they have had no respect, being enemies to His kingdom. And experience hath made it undeniable. The engagers alleged they were for Christ's interest; but they misplaced it. Christ's interest should have gone before, but they drew it after the interest of a king, which evidenced their want of due respect to Christ's interest. As for the third, who delay duty for fear of preferring the king's interest to Christ's, I shall not take upon me to judge their intentions. I wish they may have charity to those who think they may do duty to a king in subordination to Christ, yea, that they ought and should do duty, whatever men's fears be of the prejudice that may follow.

If to be against the suspending of the king from the exercise of his power, and to be for the crowning of the king, according to the public faith of the kingdoms, he first performing all that kirk and state required of him in relation to religion, and civil liberties: if this be, I say, to prefer a king to Christ, let all men that are unbiassed, be judges in the case. We shall well avow, that we crown a king in subordination to God and his interest, in subordination to Christ's, which we judge, not only agreeable to the word of God, but also, that we are bound expressly in the covenant, to maintain the king in the preservation and defence of the true religion, and liberties of the kingdom, and not to diminish his just power and greatness.

2. That the covenant between God and the king and the people, goeth before the covenant between the king and the people; which sheweth, that a people's entering covenant with God doth not lessen their obedience and allegiance to the king, but increaseth it, and maketh the obedience firmer: because we are in covenant with God, we should the more obey a covenanted king. It is a great error to think, that a covenant diminisheth obedience, it was ever thought accumulative. And indeed true religion layeth strict ties upon men in doing of their duty. "Wherefore ye must needs be subject not only for wrath, but also for conscience' sake." A necessity to obey is laid upon all. Many subjects obey for wrath, but the godly obey for conscience' sake.

3. That a king covenanted with God should be much respected by his subjects. They should love him. There is an inbred affection in the hearts of the people to their king. In the 12th verse it is said, that "the people clapped their hands for joy, and said, God save the king." They had no sooner seen their native king installed in his kingdom, but they rejoiced exceedingly, and saluted him with wishes of safety. Whatever be men's affections, or respects, this day, to our king, certainly it is a duty lying on us both to pray for, and rejoice in his safety. The very end that God hath in giving us kings maketh this clear. "That we may live under them in godliness and honesty." And therefore, prayers and supplications are to be made for all kings; even for those that are not in covenant; much more for these that are in covenant. Ye are receiving this day a crowned covenanted king, pray for saving grace to him, and that God would deliver him and us, out of the hand of these cruel enemies, and bless his government, and cause us to live a quiet and peaceable life under him in all godliness and honesty.

4. That as the king is solemnly sworn to maintain the right of the subjects against enemies, and is bound to hazard his life, and all that he hath for their defence: so, the people are also bound to maintain his person and authority, and to hazard life, and all that they have, in defending him.

I shall not take the question in its full latitude, taking in what a people are bound to in pursuing of a king's right in another nation, which is not our present question. Our question is, what a people should do when a kingdom is unjustly invaded by a foreign enemy, who seeketh the overthrow of religion, king and kingdom. Surely, if men be tied to any duty to a king and kingdom, they are tied in this case. I have two sorts of men to meet with here, who are deficient in doing this covenanted duty: 1. These who do not act against the enemy. 2. These who do act for the enemy. 1. The first I meet with, are they who act not, but lie by, to behold what will become of all: three sorts of men act not for the defence of an invaded kingdom; 1. Those who withdraw themselves from public councils, as from parliament or committee of estates: this withdrawing is not to act. 2. These act not who, upon an apprehension of the desperate state of things, do think that all is in such a condition, by the prevailing of the enemy, that there is no remedy: and therefore that it is best to sit still; and see how things go.

They who do not act upon scruple of conscience. I shall ever respect tenderness of conscience; and I wish there be no more but tenderness. If there be no more, men will strive to have their consciences well informed.

They may be supposed to scruple upon one of these grounds: 1. To act in such a cause, for the king's interest; sure I am, this was not a doubt before, but all seemed to agree to act for the king's interest, in subordination to Christ's, and this day there is no more sought. We own the king's interest only in a subordination to Christ's. Or, 2. To join with such instruments as are enemies to the work of God. Our answer to the estates' query resolves that such should not be entrusted: but we do not count these enemies who profess repentance, and declare themselves solemnly to be for the cause and the covenant, and evidence their willingness to fight for them. If it be said their repentance is but counterfeit, we are bound to think otherwise in charity, till the contrary be seen: no man can judge of the reality of hearts: for we have now found by experience, that men who have been accounted above all exception have betrayed their trust. If any who have not yet repented of their former course shall be intrusted, we shall be sorry for it; and plainly say, that it ought not to be.

But I think there must be more in this, that men say they cannot act. For myself, I love not that word in our case; it is too frequent, he cannot act, and he cannot act. I fear there be three sorts of persons lurking under this covert. 1. Such as are pusillanimous, who have no courage to act against the enemy; the word is true of them, they cannot act because they dare not act. 2. Such as are selfish men, serving their idol credit: he hath been a man of honour, and now he feareth there will be no credit to fight against this prevailing enemy: therefore he cannot act, and save his credit. Be who thou wilt that hast this before thee, God shall blast thy reputation. Thou shalt neither have honour nor credit, to do a right turn in God's cause. 3. Such as are compilers, who cannot act, because they have a purpose to comply. There are that cannot act in an army, but they can betray an army by not acting; there are that cannot act for safety of a kingdom, but they betray it by not acting. In a word, there are who cannot join to act with those whom they account malignants (I speak not of declared and known malignants; but of such as have been, and are, fighting for the cause; yet by them esteemed malignants), but they can join with sectaries, open and declared enemies to kirk and kingdom. I wish subjects, who are bound to fight for the kingdom, would lay by that phrase of not acting, which is so frequent in the mouth of compliers, and offensive to them, who would approve themselves in doing duty for endangered religion, king and kingdom.

That men may be the more clear to act, I shall offer to your consideration some passages of Scriptures, about those who do not act against a common enemy.

1. There are many reproved for lying still while an enemy had invaded the land: as Reuben, with his divisions: Gilead, Dan, and Asher seeking themselves, are all reproved for not joining with the people of God, who were willing to jeopard their lives against "a mighty oppressing enemy." But there is one passage concerning Meroz, which fitteth our purpose, "The angel of the Lord said, Curse ye Meroz, curse ye bitterly the inhabitants thereof; they came not to the help of the Lord, to the help of the Lord against the mighty." What this Meroz was, is not clear: yet all interpreters agree that they had opportunity and power to have joined with, and helped the people of the Lord, and it is probable they were near the place of the fight. They are cursed for not coming to the help of the Lord's people. This may be applied to those in the land, who will not help the Lord against the mighty.

2. Another passage you have. Reuben and Gad having a multitude of cattle, and having seen the land of Gilead, that it was a place for cattle, they desire of Moses and the princes, that the land may be given them, and they may not pass over Jordan. Moses reproveth them in these words, "Shall your brethren go to war; and shall ye sit still? Wherefore discourage ye the heart of the children of Israel?" Reuben and Gad make their apology, showing that they have no such intention to sit still, only they desire their wives and little ones may stay there: they themselves promise to go over Jordan, armed before Israel, and not to return before they were possessed in the land. Then Moses said unto them, "If you do so, then this shall be your possession. But, if ye do not so, behold, ye have sinned against the Lord, and be sure your sins will find you out."

I may apply this to them that cannot act; will ye sit still, when the rest of your brethren are to hazard their lives against the enemy? We have reason to reprove you. If Moses, that faithful servant of God, was still jealous of Reuben and Gad, even after their apology and promise to act--for he saith, "If ye do not so"--have not honest and faithful servants of God, ground to be jealous of their brethren who refuse to act? Let them apologize what they will; for their not acting, I say, they sin against the Lord, and their sins shall find them out. It will be clearly seen, upon what intention they do not act.

3. A third passage. Saul hath David enclosed, that he can hardly escape. In that very instant there cometh a messenger to Saul, saying, "Haste thee, and come; for the Philistines have invaded the land." At the hearing of this message, "Saul returned from pursuing after David, and went against the Philistines." It is true, the Lord did provide for his servant David's escape, by this means: but, if ye consider Saul, he took it not so. Nothing moved him to leave this pursuit but the condition of the land, by the invading of an enemy. Three things might have moved Saul to stay and pursue David. 1. He hath him now in a strait, and hath such advantage, that he might have thought not to come readily by the like. 2. That altho' the Philistines be enemies, yet David is the most dangerous enemy; for he aimeth at no less than the crown. It were better to take conditions off the enemy, than to suffer David to live, and take the crown. 3. He might have said, if I leave David at this time and fight with the Philistines, and be beaten, he will get a power in his hand to undo me and my posterity. These may seem strong motives; but Saul is not moved with any of them. The present danger is the Philistines invading the land, and this danger is to be opposed, come of the danger from David what will. As if Saul had said, I will let David alone, I will meet with him another time, and reckon with him: now there is no time for it, the Philistines are in the land, let us make haste against them. I wish that many of our countrymen had as great a love to their country, and as public a spirit for it, as this profane king had, then there would not be so many questions for acting, as men make this day.

The objections I have been touching are in men's thoughts and heads. First, some say, now the malignants are under, for this enemy is their rod. It is best to put them out of having any power: yea, there are some who would more willingly go to undo these, whom they account malignants, than against the common enemy, who are wasting the land. If they had Saul's resolution, they would say, the Philistines are in the land, let them alone, we will reckon with them at another time; we will now go against the common enemy.

They have also the second objection, the malignants are more dangerous enemies than the sectaries. I shall not now compare them to equal distance, and abstract from the present danger: but I shall compare them to the present posture of affairs. I am sure the sectaries having power in their hands, and a great part of the land in their possession, are far more dangerous than malignants, who have no power for the present: and therefore, the resolution should be, the sectaries have invaded the land, and are destroying it, let us go against them.

3. The third observation weigheth much with many. The malignants, being employed to fight for their country, may get such power in their hands as may hurt the cause. For answer: 1. The resolution given the query of the estates provideth against that, for therein is a desire that no such power should be put in their hand. 2. This fear goeth upon a supposition, that they do not repent their former course. This is an uncharitable judgment. We are bound to be more charitable of men professing repentance, for with such we have to do only. And, to speak a word by the way to you who have been in a malignant course. Little good is expected from you, I pray you be honest, and disappoint them. I wish you true repentance, which will both disappoint them, and be profitable to yourselves. 3. I desire it may be considered, whether or not, fear of a danger to come from men, if they prevail against the common enemy, being only clothed with a capacity to fight for their country, be an argument against rising to oppose a seen and certain danger, coming from an enemy, clothed with power, and still prevailing. I conceive, it ought to be far from any, to hinder men to defend their country in such a case. I confess, indeed, the cause which we maintain hath met with many enemies, who have been against it, which requireth much tenderness; therefore men are to be admitted to trust, with such exceptions as may keep them out who are still enemies to the cause of God, have not professed repentance, renounced their former courses, and declared themselves for cause and covenant. I doubt not, but it shall be found, that the admitting such to fight in our case as it standeth, is agreeable to the word of God, and is not against the former public resolutions of kirk and state.

The second sort of persons we are to meet with, are such as act for the enemy, against the kingdom. If they be cursed who will not come out to help the Lord against the mighty; what a curse shall be upon them, who help the mighty against the Lord, as they do who act for the enemy? Three ways is the enemy helped against the cause and people of God.

1. By keeping correspondence with them, and giving them intelligence; there is nothing done against kirk or state, but they have intelligence of it. A baser way hath never been used in any nation. Your counsels and purposes are made known to them. If there be any such here (as I fear they be), let them take this to them, they are of these who help the mighty against the Lord, and the curse shall stick to them.

2. By strengthening the enemies' hands with questions, debates and determinations, in papers tending to the justifying of their unjust invasion. Whatever have been men's intentions in taking that way, yet the thing done by them, hath tended to the advantage of the enemy, and hath divided these who should have been joined in the cause, to the great weakening of the power of the kingdom, and this, interpretatively, is to act for the mighty against the Lord.

3. By gross compliance with the enemy, and going into them, doing all the evil offices they can, against their native kingdom. If Meroz was cursed for not helping, shall not these perfidious covenant-breakers and treacherous dealers against a distressed land be much more accursed, for helping and assisting a destroying enemy, so far as lieth in their power? These words may be truly applied to them who are helping strangers, enemies to God, His kirk, and religion, "Both he that helpeth, shall fall; and he that is holpen shall fall down, and they all shall fall together."

III. The third particular about this covenant remains to be spoken of; _to wit_, Some directions to the king, for the right performing of his duty, whereof I shall give seven.

1. A king, meeting with many difficulties in doing of duty, by reason of strong corruption within and many temptations without: he should be careful to seek God by prayer, for grace to overcome these impediments, and for an understanding heart to govern his people. Solomon, having in his option to ask what he would, he asked an understanding heart, to go out and in before his people; knowing that the government of a people was a very difficult work, and needed more than ordinary understanding. A king hath also many enemies (as our king hath this day), and a praying king is a prevailing king. Asa, when he had to do with a mighty enemy, prayed fervently and prevailed. Jehoshaphat was invaded by a mighty enemy, He prayed and did prevail. Hezekiah prayed against Sennacherib's huge army and prevailed. Sir, you have many difficulties and oppositions to meet; acquaint yourself with prayer, be instant with God, and He will fight for you. Prayers are not in much request at court; but a covenanted king must bring them in request. I know a king is burthened with multiplicity of affairs, and will meet with many diversions; but, sir, you must not be diverted. Take hours, and set them apart for that exercise: men being once acquainted with your way, will not dare to divert you. Prayer to God will make your affairs easy all the day. I read of a king, of whom his courtiers said, "He spoke oftener with God, than with men." If you be frequent in prayer, you may expect the blessing of the Most High upon yourself, and upon your government.

2. A king must be careful of the kingdom which he hath sworn to maintain. We have had many of too private a spirit, by whom self-interest hath been preferred to the public; it becometh a king well to be of a public spirit, to care more for the public than his own interest. Senates and states have had mottoes written over the doors of their meeting-places. Over the senate house of Rome was written, _Ne quid respublica detrimenti capiat_. I shall wish this may be written over your assembly-houses; but there is another which I would have written with it, _Ne quid ecclesia detrimenti capiat_. Be careful of both; let neither kirk nor state suffer hurt; let them go together. The best way for the standing of a kingdom is a well constitute kirk. They deceive kings who make them believe that the government of the kirk--I mean presbyterial government--cannot suit with monarchy. They suit well, it being the ordinance of Christ, rendering unto God what is God's, and unto Cæsar what is Cæsar's.